M. From Plato, therefore, all my discourse shall be deduced, as if from some sacred and hallowed fountain.
Whence can I, then, more properly begin than from Nature, the parent of all? For whatsoever she produces (I am not speaking only of animals, but even of those things which have sprung from the earth in such a manner as to rest on their own roots) she designed it to be perfect in its respective kind.
So that among trees and vines, and those lower plants and trees which cannot advance themselves high above the earth, some are evergreen, others are stripped of their leaves in winter, and, warmed by the spring season, put them out afresh, and there are none of them but what are so quickened by a certain interior motion, and their own seeds enclosed in every one, so as to yield flowers, fruit, or berries, that all may have every perfection that belongs to it; provided no violence prevents it.
But the force of Nature itself may be more easily discovered in animals, as she has bestowed sense on them. For some animals she has taught to swim, and designed to be inhabitants of the water; others she has enabled to fly, and has willed that they should enjoy the boundless air; some others she has made to creep, others to walk.
Again, of these very animals, some are solitary, some gregarious, some wild, others tame, some hidden and buried beneath the earth, and every one of these maintains the law of nature, confining itself to what was bestowed on it, and unable to change its manner of life. And as every animal has from nature something that distinguishes it, which every one maintains and never quits; so man has something far more excellent, though everything is said to be excellent by comparison.
But the human mind, being derived from the Divine Reason, can be compared with nothing but with the Deity itself, if I may be allowed the expression.
This, then, if it is improved, and when its perception is so preserved as not to be blinded by errors, becomes a perfect understanding, that is to say, absolute reason, which is the very same as virtue.
And if everything is happy which wants nothing, and is complete and perfect in its kind, and that is the peculiar lot of virtue, certainly all who are possessed of virtue are happy. And in this I agree with Brutus, and also with Aristotle, Xenocrates, Speusippus, Polemon.
Whence can I, then, more properly begin than from Nature, the parent of all? For whatsoever she produces (I am not speaking only of animals, but even of those things which have sprung from the earth in such a manner as to rest on their own roots) she designed it to be perfect in its respective kind.
So that among trees and vines, and those lower plants and trees which cannot advance themselves high above the earth, some are evergreen, others are stripped of their leaves in winter, and, warmed by the spring season, put them out afresh, and there are none of them but what are so quickened by a certain interior motion, and their own seeds enclosed in every one, so as to yield flowers, fruit, or berries, that all may have every perfection that belongs to it; provided no violence prevents it.
But the force of Nature itself may be more easily discovered in animals, as she has bestowed sense on them. For some animals she has taught to swim, and designed to be inhabitants of the water; others she has enabled to fly, and has willed that they should enjoy the boundless air; some others she has made to creep, others to walk.
Again, of these very animals, some are solitary, some gregarious, some wild, others tame, some hidden and buried beneath the earth, and every one of these maintains the law of nature, confining itself to what was bestowed on it, and unable to change its manner of life. And as every animal has from nature something that distinguishes it, which every one maintains and never quits; so man has something far more excellent, though everything is said to be excellent by comparison.
But the human mind, being derived from the Divine Reason, can be compared with nothing but with the Deity itself, if I may be allowed the expression.
This, then, if it is improved, and when its perception is so preserved as not to be blinded by errors, becomes a perfect understanding, that is to say, absolute reason, which is the very same as virtue.
And if everything is happy which wants nothing, and is complete and perfect in its kind, and that is the peculiar lot of virtue, certainly all who are possessed of virtue are happy. And in this I agree with Brutus, and also with Aristotle, Xenocrates, Speusippus, Polemon.
—from Cicero, Tusculan Disputations 5.13
The card-carrying Stoic may be offended by Cicero’s bypassing of Zeno to focus back on Plato, but I am more interested in what stands behind the names, since an argument from the order of Nature is perennial, and is hardly exclusive to any one school. In contrast to the subjective bent of post-modernity, common sense reminds us how we have not been tossed into a void, and why the purpose of any creature is to be found through its own identity.
The intensity of my passions might tempt me to wallow in my dread, and yet I need only open my eyes to observe how everything is filled with essence, and it is thus charged with meaning. Whatever exists has its distinct form, constantly working toward its end, in its own particular way. Where there is motion and action, there is also a source and a goal. Where there is rest and cessation, there is also a harmony and a fulfillment. And where one thing ceases to be, it is always transformed into something new.
I need not be a philosopher or a poet to grasp this, because it is already given to me in the fact of experience, which is the very foundation for my awareness. It’s only that some of us have the discipline to express it more clearly, and some of us have the gift to magnify its beauty. The innate order is hardly hidden from us—we instead choose to ignore it in favor of making too much noise.
Consider how plant life, in all its diversity, shares in the common functions of nutrition, growth, and reproduction. The botanist studies and classifies its power to achieve such goals, whether it is possesses mighty branches or delicate sprigs.
Consider further how animal life, adapted in so many ways to so many conditions, adds the functions of locomotion and sensation. The zoologist studies and classifies its power to achieve such goals, whether it is by flying through the air or creeping on the ground.
Consider finally how human life, whatever the time or the place, is granted the function of reason, to not merely be driven by instinct but to have the free choice of judgment. The psychologist, as originally and properly understood, studies and classifies the mind as a distinct power, differing from the others in kind, not merely in degree.
And while all things share in the Absolute simply by their being, and some creatures participate in the Divine by expressing life, man is more fully in the image and likeness of God through the presence of knowledge and will. This essence is within him, before he even has the urge to question it, and we do ourselves a great disservice by treating human nature as if it were no different than that of an oak or a horse.
Nature has not acted in vain by producing our own peculiar nature. Once I ask myself why I am here, the answer is revealed in the question itself: where I have informed my understanding, and thereby discovered what is worthy of love, I am fulfilling my rightful purpose. Anything beyond this is to be embraced if it supports this aim, and to be shunned if it proves a hindrance.
Happiness will only appear mysterious or unattainable when I am looking for it in all the wrong places. What belongs to the nature of another does not define the good of my own nature, and it becomes rather the opportunity for me to perfect the exercise of my inner character. I become complete by setting out to complete the task of being uniquely human, leaving nothing more to be desired.
Where the reasoning is sound, the virtues can thrive, and so we can find joy in our excellence.
The card-carrying Stoic may be offended by Cicero’s bypassing of Zeno to focus back on Plato, but I am more interested in what stands behind the names, since an argument from the order of Nature is perennial, and is hardly exclusive to any one school. In contrast to the subjective bent of post-modernity, common sense reminds us how we have not been tossed into a void, and why the purpose of any creature is to be found through its own identity.
The intensity of my passions might tempt me to wallow in my dread, and yet I need only open my eyes to observe how everything is filled with essence, and it is thus charged with meaning. Whatever exists has its distinct form, constantly working toward its end, in its own particular way. Where there is motion and action, there is also a source and a goal. Where there is rest and cessation, there is also a harmony and a fulfillment. And where one thing ceases to be, it is always transformed into something new.
I need not be a philosopher or a poet to grasp this, because it is already given to me in the fact of experience, which is the very foundation for my awareness. It’s only that some of us have the discipline to express it more clearly, and some of us have the gift to magnify its beauty. The innate order is hardly hidden from us—we instead choose to ignore it in favor of making too much noise.
Consider how plant life, in all its diversity, shares in the common functions of nutrition, growth, and reproduction. The botanist studies and classifies its power to achieve such goals, whether it is possesses mighty branches or delicate sprigs.
Consider further how animal life, adapted in so many ways to so many conditions, adds the functions of locomotion and sensation. The zoologist studies and classifies its power to achieve such goals, whether it is by flying through the air or creeping on the ground.
Consider finally how human life, whatever the time or the place, is granted the function of reason, to not merely be driven by instinct but to have the free choice of judgment. The psychologist, as originally and properly understood, studies and classifies the mind as a distinct power, differing from the others in kind, not merely in degree.
And while all things share in the Absolute simply by their being, and some creatures participate in the Divine by expressing life, man is more fully in the image and likeness of God through the presence of knowledge and will. This essence is within him, before he even has the urge to question it, and we do ourselves a great disservice by treating human nature as if it were no different than that of an oak or a horse.
Nature has not acted in vain by producing our own peculiar nature. Once I ask myself why I am here, the answer is revealed in the question itself: where I have informed my understanding, and thereby discovered what is worthy of love, I am fulfilling my rightful purpose. Anything beyond this is to be embraced if it supports this aim, and to be shunned if it proves a hindrance.
Happiness will only appear mysterious or unattainable when I am looking for it in all the wrong places. What belongs to the nature of another does not define the good of my own nature, and it becomes rather the opportunity for me to perfect the exercise of my inner character. I become complete by setting out to complete the task of being uniquely human, leaving nothing more to be desired.
Where the reasoning is sound, the virtues can thrive, and so we can find joy in our excellence.
—Reflection written in 2/1999
IMAGE: Roelant Savery, The Earthly Paradise (1622)
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